Ananda: The Guardian of the Dhamma by Hellmuth Hecker, Sister Khema PDF

82,000 Teachings from the Buddha i've got received;
2,000 extra from his disciples; Now, 84,000 are ordinary to me.1
Who not anything has heard2 and not anything understood, He a long time in basic terms oxen-like:
His abdominal in basic terms grows and grows,
But his perception deepens not.
Who has a lot heard and learned,
But does despise him who's terrible in studying, Is like one blind who holds a lamp.
So needs to i feel of any such one.
Thou persist with him who has heard much,
Then what's heard shall no longer decline.
This is the tap-root of the holy life;
Hence a Dhamma-guardian thou should’st be!
Knowing what comes first and final, understanding good the which means, too,
Skilful in grammar and in different items,3 The well-grasped that means he examines.
Keen in his sufferer application,
He strives to weigh the which means good. on the correct time he makes his attempt, And inwardly collects his mind.
— the Venerable Ánanda, Thag XVII.3 (vv. 1024-29)

The Diamond Sutra, composed in India within the fourth century CE, is without doubt one of the so much valuable works of Buddhist literature and is the oldest latest revealed publication on the planet. it truly is referred to as the Diamond Sutra simply because its teachings are acknowledged to be like diamonds that reduce away all dualistic idea, freeing one from the attachment to things and bringing one to the additional shore of enlightenment.

Long ago ecu students have tended to regard either Madhyamaka and Yog? c? ra as separate and essentially antagonistic tendencies in Mah? y? na Buddhist idea. Drawing seriously on early textual proof this paintings questions the validity of any such "Mah? y? na faculties" speculation. by way of down-playing the overdue commentorial traditions, the writer makes an attempt a normal reappraisal of the epistemological and ontological writings of Nagarjuna, Asanga and Vasubandhu.

Extra info for Ananda: The Guardian of the Dhamma

Example text

The Buddha corrected him once again, because Ánanda could not know for sure that really no one had any doubts. It was possible that a monk did not want to voice his doubt or that he was not conscious of it in this last hour. Only with such total knowledge could one speak in this manner. But in reality it was exactly as Ánanda had said. The 46 Buddha showed in this way the difference between Ánanda’s confidence and his own, the Perfect One’s, insight. The least of the five-hundred monks present was a stream-winner, because the absence of doubt is one of the signs of this attainment.

When Channa heard this, he became so horrified that he lost consciousness. When he regained his sense, he was deeply ashamed that the Master had proclaimed this penalty against him as his last instruction given to the Order. This gave him the impetus to put forth his most strenuous effort; within a short time he became an arahant. So this penalty showed itself to be the Buddha’s 52 last act of compassion for the benefit and happiness of the monk Channa, being effective even after the Buddha’s death.

He practiced the four foundations of mindfulness, a way which came most natural to him according to his tendencies. In the early hours of the morning, when he wanted to rest after his exertion, he knew without a doubt the he had attained release from all passions. The next day the council began. A place had been kept for him. Ánanda appeared through the air through supernatural power and sat down at his place. When Anuruddha and Kassapa became aware that he had become an arahant, they expressed their brotherly joy with him and opened the council, which took place during the rains retreat.